Purify
Our Mind
Discourse on Samantabhadra’s
Beneficence Aspirations
Having eulogized
the exalted merits and virtues of the Tathagata, Bodhisattva
Samantabhadra addressed those gathered Bodhisattvas and Kumara Sudhana
as follows:
“Worthy men, even
if all Buddhas of the ten quarters consecutively enumerate through kalpas
as numerous as the number of motes contained in the ineffable numbers of Buddha-Ksetras,
the account of the magnitude of Tathagata’s merits and virtues will still
be inexhausted.”
“To achieve
the attainment of this exalted state of merit and virtues, there are ten grand
Beneficence Aspirations to practise and virtues, there are ten grand Beneficence
Aspirations to practise and pursue. (Thereupon Kumara Sudhana asked:) Whatever
the ten may they be? (Bodhisattva Samantabhadra replied:)
Firstly:
Make obeisance to all Buddhas
Secondly: Eulogizing Tathagata
Thirdly:
Proffer abundant oblations
Fourthly: Penitence over misdeeds and evil doings
Fifthly: Willingly acquiesce in all meritorious deeds
Sixthly: Entreat Buddha
to perpetuate Dharma-cakra(refer to page drfu1)
Seventhly: Beseech Buddha
to take constant mundane domicile
Eighthly: Constantly be zealous follower
of Buddha’s teachings
Ninthly: Be responsive in sympathy and in concord
with all sentient beings
Tenthly: Dedicate all merits to Bodhi and all sentient
beings.”
Kumara Sudhana then
said: “Oh great sage, how may obeisance through all others to dedication
be observed and followed.” To this Bodhisattva Samantabhadra replied:
“Worthy man, to make obeisance to Buddha through power of Samantabhadra’s
Beneficence Aspirations, profound perception, insight and presence of mind, is
to make obeisance to them over by deeds of chaste action, speech and volition
as if all the Buddhas, throughout Void-dhatu and Dharma-dhatu
as numerous as all the dust-motes contained in Ksetras of ten quarters through
three-Yugas, are facing me in person. A Nirmanakaya
would be transmuted by me to make obeisance to every Budha in every Buddha domain
which is incalculable in number or as numerous as the dust-most in a Buddha Ksetra.
Until the infinite space exhausted, so will my obeisance end; but since space
is boundless, so is my obeisance to Buddha ceaseless. And, until the sphere or
the Klesa of sentient beings come to and end will then my obeisance end. These
too beings endless, even so is my obeisance to Buddha ceaseless ever with incessant
and unremitting thoughts, culminated by indefatigable deeds of action, colloquy
and volition."
“Next, worthy
man, about eulogizing Tathagata, it is thus: As there are numerous Buddhas, each
with seas of gethering Bodhisattvas, in every dust-mote, multiplying it by number
of motes in a world and then galaxies of worlds of ten quarters through three-Yugas,
I will manifest by as many Nirmanakayas before each Buddha and eulogize the merit
of Buddha with my profound comprehension, insight, presence of mind, oratorical
eloquence surpassing that of Sarasvati, and with each
tongue, issuing forth seas of boundless dialogues, heard throughout the universe,
till the end of boundless future. My eulogy ceases only if the Void-dhatu, or
the sphere, Karma, Klesa of sentient beings, should come to an end. These too
being endless, even so is my eulogy of Buddha’s merit ceaseless with incessant
and unremitting thoughts, culminated by deeds of indefatigable action, colloquy
and volition.”
“Further,
worthy man, about proffering abundant oblations, it is thus: As there are numerous
Buddhas each with seas of gathering Bodhisattvas, in every dust-mote, multiplying
it by number of motes in a world and then galaxies of worlds of ten quarters through
three-Yugas, before each and every Buddha, I will, through my power of Samantabhadra’s
Beneficence Aspirations, profound perception, insight, and presence of mind, proffer
superb oblations as abundant as clouds, of flowers, head dresses, celestial music,
tapestries, heavenly garments, perfumes, diverse kinds of incense, quantitatively
for each item being commeasurable to size of Mt. Sumeru.
So are all kinds of votive lamps, burning butter, oil, scented oil as quantitative
as water of sea, collective wicks of each kind as the size of Mt. Sumeru. Worth
man, even with all those offerings, the best or cream of them all will be offering
of incessant toil for Dharma, beneficence to and sustenance of sentient beings,
vicarious sacrifice for sentient beings, industrious pursuance over cultivation
of beneficence root, abandon not Bodhi-karma and secede not from Bodhi-citta.
For, the boundless merits of the former will not come to ever 1/100th, 1/1,000th,
nay, nor 1/100,000th part of koti, Nayuta,
kalau or Upannishad, in comparison
with the latter. And wherefore? Because Dharma is being held in highest esteem
by all Tathagatas, and all Buddhas are begotten through Dharma. When bodhisattvas
proffer Dharma offerings, they would have consummated, or in true sense of the
word, succeeded in their oblation offering. And by such pursuance, the offerings
are truly supreme and most exquisite. My effort of such offerings ceases only
should the void-dhatu, or the Sphere, karma, Klesa of sentient beings come to
an end. These too being endless, even so is my effort of pursuance ceaseless,
ever with incessant and unremitting thoughts, culminated by indefatigable deeds
of action, colloquy and volition.”
“Further,
worth man, for being penitent over misdeeds and evil doings is thus: A Bodhisattva
would give retrospection like this:
For all the accumulated evil deeds I
committed throughout the immeasurable past Kalpas through avarice, hatred and
illusion, manifested by action, speech and mind; if such deeds were corporeal,
even the whole cosmic space could not accommodate all of them; I would prostrate
in front of all Buddhas and Bodhisattvas of boundless Ksetras, express my sincere
penitence ever by deeds of chaste action, speech and mind, avouch never to commit
them again, but abide by the merits of sanctified precepts. My penitence will
cease only if the Void-dhatu, or the Sphere, Karma, Klesa of sentient beings should
come to an end. These too being endless, so will my penitence be ceaseless, with
incessant and unremitting thoughts, culminated by deeds of indefatigable action,
colloquy and volition.”
“Further,
worthy man, to acquiesce willingly in all meritorious deeds is thus: I would acquiesce
willingly and emulate all the meritorious good roots of Buddhas as numerous as
the number of dust-motes of all Buddha-ksetras of ten quarters throughthree-Yugas
and for the duration as long as the unutterable and innumerable past kalpas, starting
from their originated aspiration, devotion in all sagacity acquisition, and ardent
engagement in merit accumulation by means of ascetic pursuance even at the cost
or sacrifice of their own body, head, eye or limb in unutterable and uncalculable
quantity or in number even as much as all the dust-motes of a Buddha-ksetra so
as to consummate numerous Paramitas, gain access to diverse
Bodhisattva’s sagacity, and accomplish the highest, incomparable enlightenment
up to the occasion on their entering Parinirvana and distributing
Sariras thereafter. I would also acquiesce willingly in
merits even as infinitesimal as a single dust-mote, gained by any species of existence
of creature, whether as Deva-loka, Asura, human being, beast, ghost, demon in
purgatorial hell, or of creatures born thourgh media of womb, egg, moist, and
by metamorphosis. I would also acquiesce willingly in the merits of all the Sravakas,
Pratyeka-bhddhas, savants as well as neophytes of the
ten quarters through three-Yugas. Moreover, I would acquiesce willingly in all
the Bodhisattvas’s grand merit of incessant toil for Anuttara Samyak Sambodhi
till the end of Void-dhatu, or the end of Sphere, karma and klwsa of sentient
beings. These being endless, so will my willing acquiesce be ceaseless, with incessant
and unremitting thoughts, culminated by deeds of indefatigable action, colloquy
and volition.”
“Further,
worthy man, to entreat Buddha to perpetuate Dharma-cakra is thus: As there are
ineffable numbers of vast Buddha-Ksetras in every grain of dust-most, multiplying
it by number of motes in a world and then galaxies of worlds of the ten quarters
through three-Yugas throughout Void-dhatu and Dharma-dhatu, and in each ksetra,
momentarily there are ineffable numbers of Buddhas, as numerous as all the motes
of a Buddha-Ksetra, each with seas of gathered Bodhisattvas, attaining incomparable
enlightenment, I would, with deeds of chaste action, colloquy, volition and diverse
expediences, earnestly entreat Buddhas to turn the Dharma-cakra in motion. Thus
the Void-dhatu may end, the Spheres, Karma, Klesa of sentient beings may come
to an end, my effort of entreating Buddhas to perpetuate turning of Dharma-cakra
would be ceaseless, with incessant and unremitting thoughts, culminated by deeds
of indefatigable action, colloquy, and volition.”
“Further,
worthy man, beseeching Buddha to take constant mundane domicile is thus: Upon
the time when Buddhas, ineffable infinite in number, of all the Buddha-Ksetras
of the ten quarters through three-Yugas throughout Dharma-dhatu and Void-dhatu,
as well as Bodhisattvas, Sravakas, Pratyeka-Buddhas, adepts, neophytes or even
those well learnt devotees who, having attained enlightenment, are ready for Parinirvana,
I would beseech them not to enter Nirvana but to continue their mundane domicile
for kalpas as numerous as the dust-motes of all Buddha-Ksetras to benefit all
sentient being. Thus even thought the Void-dhatu, the Spheres, Karma, Klesa of
sentient beings may come to an end, my beseeching will never cease, but keep on
endlessly with thoughts, incessant and unremitting, culminated by deeds of indefatigable
action, colloquy and volition.”
“Further,
worthy man, be zealous follower of Buddha’s teachings is thus: At the time
as early as Tathagata Vairocana of this Saha-world first began to aspire and pursue
for Bodhi with his unyielding tenacity, he has sacrificed his life by unutterably
countless number of times, and given even his striped skin for usage as parchment,
bones as writing instrument, blood as ink in offerings, to write or copy scriptures
as quantitative as Mt. Sumeru. For the reverence of Dharma, life itself would
be disregarded and sacrificed, so would be throne, dominions, cities, palaces,
gardens and all other possessions given up in pursuance of various modes of ascetic
and incessant toils till his ultimate attainment of Incomparable Enlightenment
under the Bodhi-tree, with manifestations of his diverse supernatural power, transmutation
power, and diverse forms of Buddha-rupas, duly accomplished. He would then preside
over congregation or Bodhi-mandalas, with gathered Bodhisattvas, or gathered Sravakas,
or gathered Pratyeka-buddhas, or gathered assemblies of Tchakra-varti-Radjas,
petty state kings and their respective retinues, or even gathered assemblies of
eight divisions of celestial or invisible supramundane forms of beings led by
Devas and Nagas, and creatures not of mankind. While presiding over such assemblies
he would convoke with unique voice as astounding thunder claps to relish them
in conformation with their inclinations, to conduce and maturate all sentient
beings for attainment of Nirvana. All these, I would earnestly follow and learn
not only from the present World Honored One Vairocana, but also from all Tathagatas
manifested in all the dust-motes of all ksetras of ten quarters through three-Yugas
throughout Dharma-dhatu and Void-dhatu. Should even the Void-dhatu, the Spheres,
Karma and Klesa of sentient beings come to an end, I would still be zealously
following and learning all such teachings without cessation, ever with incessant
and unremitting thoughts, culminated by deeds of indefatigable action, colloquy,
and volition.”
“Further,
worthy man, by being always responsive in sympathy and in concord with sentient
beings is thus: There are various kinds of sentiben beings of the cosmic worlds
of ten quarters through three-Yugas throughout Dharma-dhatu and Void-dhatu irrespective
of their birth through placenta, egg born, out of moisture or by metamorphosis;
live under various environments as on earth, in water, in heat, in air or on tree,
in bush or flying in space; of diverse species, forms, sizes, lineaments, life
span, castes, appellations, nature, intelligence, desires, mentality, manners,
wearing apparels, consuming victuals; living in diverse towns, among normadic
groups, in cities or palaces; so on as to whether they are celestial beings of
the eight divisions led by Devasd and Nagas, human beings or creatures other than
mankind; creatures without legs, with two legs, four legs or multiple legs; with
form, without form, with sense, without sense or neither with nor without sense.
To all these, I will always be acquiescent, cherish, and venerate as my parents,
teachers, Arakhams, or even as Tathagatas. I will be a good physician to the sick,
a guide to show the right path for those who lose their way, light to shine for
those in darkness, discovered of buried wealth for those in poverty. Wherefore
a Bodhisattva is equally beneficent to all sentient beings? For, if a Bodhisattva
who would acquiesce to all sentient beings will be the same as being acquiescent
in veneration of all Buddhas; to honor and serve sentient beings is to have honored
and served Tathagata; and to gratify all sentient beings is to have gratified
all Tathagatas. And wherefore? Because the essence originating the Tathagata is
the all-embracing compassionate heart which is developed for all sentient beings
and through which Bodhi-citta is sprouted and through Bodhi-citta, the Incomparable
Enlightenment is attained. This would compare with a mighty king size tree, grown
in barren sand of the wilderness; if its rootlets get water, it flourished with
plentiful foliages, blossoms, and fruits. Even so is the Bodhi-tree king grown
in the wilderness of life and death. All sentient beings are the rootlets of this
Bodhi-tree and all Buddhas, Bodhisattvas are the blossoms and fruits thereof.
When sentient beings are being nourished by water of all-embracing compassion,
this Bodhi-tree will bloom and bear the sagacity fruits of Buddhas and Bodhi-sattvas.
And wherefore? Because if Bodhisattvas would apply this nectar of compassion onto
sentient beings, they would have consummated Anuttara Samyak Sambodhi. Being so,
sentient beings are essential to Bodhi, for without them, no Bodhisattva will
be able to attain Incomparable Enlightenment. Ponder well, worthy man, on the
truth of this parable. Look upon all sentient beings with impartial mind, so as
all-embracing compassion can thus be consummated; and to accord and bestow this
compassion upon all sentient beings alike may then be considered as having succeeded
in oblation offering to Tathagata. This effort of Bodhisattva’s acquiescence
with compassion for all sentient beings will never cease, but it will be pursued
ever with incessant & unremitting thoughts, culminated by deeds of indefatigable
action, colloquy and volition.”
“And
further, worthy man, as to dedicate all acquired merits is thus: All the merits
accumulated by obeisance in the first instance up to responsive concord are all
to be reverted for bestowment upon all sentient beings throughout Dharma-dhatu,
wishing them always be secure and happy, be free from sickness and affliction,
be able to frustrate attempts of evil deeds, be rapidly successful on good endeavors;
blockading all approaches leading to malevolence for them, showing men and Devas
alike the right course leading to Nirvana, and bearing vicariously the accumulated
great sufferings for those on retribution for their evil deeds so that eventually
they may gain liberation therefrom and consummate Incomparable Enlightenment in
the end. Even should the Void-dhatu, the Spheres, Karma, or Klesa of sentient
beings come to an end, my reversion dedication will know no end, but will be kept
on with incessant and unremitting thoughts, culminated by deeds of indefatigable
action, colloquy and volition.”
“Now,
worthy man, these are what lead to the consummation of Bodhisattva Mahasattvas’
ten grand Aspirations. If Bodhisattvas would acquiesce and adhere to these Aspirations,
they would have acquiesced with Anuttara Samyak Sambodhi and they would have consummated
the Beneficence Aspiration of Bodhisattva Samantabhadra. It is son, worthy man,
that you should comprehend. Any worthy man or woman who would fill the incalculable
number of worlds as numerous as the total number of dust-motes contained in unutterable
and innumerable Buddha-Ksetras of the ten quarters with the seven exquisite treasures
as offerings, or provide superb entertainment and comfort, fit for celestial as
well as human beings, to all the sentient beings of that many Ksetras, or to Buddhas
and Bodhisattvas of all the ksetras unremittingly through ksetra-motes in number
of Kalpas without cessation, this said person would have accumulated merit in
abundance. However, the merit acquired through the above effort, if compared with
one who merely listens once the recitation of this king of Aspiration, then the
former will not come to even 1/100th part, nay, nor 1/1,000th part, nor one Upanisandth
part of the latter, Or, if another one who, with profound faith in this Aspirations,
will follow in practising, reciting or just writing over one of the gathas, his
sins, even Panchanantaryani committed in the past, would be expiated forthwith,
all the worldly sufferings, ailments of physical or mental nature eradicated,
even the cause of retribution for ll his accumulated sinful commitments amount
to as much as all the dust-motes of a Buddha-Ksetra absolved. All malevolent forces
of the gnomes or demons, such as those of Yakchas, Rakchasas, Kumbhandas, Pisacas,
Bhutas, etc., whether of carnivorous or blood sucking species, erst-while ready
to harm him, would either vanish or instead of doing harm, even aspire to stand
guard and give him protection. Therefore, whosoever recites this Aspirations,
he would be liken to the moon, out of hazy clouds and shining in space, and would
encounter no hindrance nor impediment while living in the world."
“He
will be praised by Buddhas and Bodhisattvas alike, honored and venerated by both
celestial or fellow beings. Such a worthy man will always be well incarnated as
man to consummate Bodhisattva Samantabhadra’s merits and will have the same
features, as that of Bodhisattva Samantabhadra’s requited body with thirty-two
exquisite attributes, and will be a superhuman among men. Whether regenerated
as Deva or man, he will always be among noble class, with faculty to destroy malevolent
influences, to segregate himself from defilements. As a lion king to conquer all
species of animals, he deserves veneration of all sentient beings. Furthermore,
on the last ksana prior to his death, with his sense organs deteriorated and in
decay, forsaken by his relatives and kinsfolk, deprived of power and influence,
his courtiers and followers dispersed, his palaces, courts, elephants, horse carriages,
jewels, treasure repositories left behind; this King of Aspirations, however,
will never desert him but will lead and guide him all the while, straight on to
Sukhavati, in a Ksana. Once there, he will se Buddha Amitabha, surrounded by Bodhisattvas
Manjuri, Samantabhadra, Avalokitesvara, Maitreya and others, all with resplendently
super Rupa, perfect virtues and merits. He will see himself being regenerated
through lotus blossom to accept Buddha’s Vyakarana. That accomplished, he
will then be able to apply his sagacity, to acquiesce in the desire of, and to
dispense benefits to, all sentient beings throughout the ineffable number of worlds
of the ten quarters through countless myriads of kalpas. Not much later he will
manifest himself by squatting at Bodhi-mandala, quelling the forces of Mara, consummating
the Incomparable Enlightenment, setting the Dharma-cakra in motion, enabling all
sentient beings of innumerable worlds of ksatra-motes in number to aspire after
Bodhi-citta, training and inducing them to mature in conforming to their individual
nature and propensity. He will even endeavor copiously to benefit all sentient
beings throughout seas of Kalpas in the infinite future.”
“So,
worthy man, whosoever of the multitude, having heard of this Great King of Aspirations,
will accept, recite, expound, and have faith thereof, none but Buddha, the World
Honored One, can estimate his merits thus derived. Therefore, let no doubt to
cloud your mind on hearing of this King of Aspirations but accept with devotion,
read, recite, practise, publish, and disseminate them for the benefit of others.
Such persons will thus be liable to consummate all their actions and aspirations
appertaining to acquire and accumulate boundless bliss thereby, and to deliver
all sentient beings from the great sea of pain and sorrow for the ultimate regeneration
in Sukhavati, Land of Pure Bliss of Buddha Amtabha.”
Thereupon,
Bodhisattva Mahasattva Samantabhadra, with a ;mind tore-emphasize this theme,
casted his gaze around all ten quarters and paraphrased the following Stanzas:
1)
With chaste action, colloquy and volition, I pay homage and make obeisance to
all Lions of Man of three-yugas in all worlds of the ten quarters.
2) By augustly
divine power of Smantabhadra’s Beneficence Aspirations, I manifest myself
before all Tathagatas, emanating Ksetra-motes in number of Nirmanakayas, prostrating
and paying homage to Buddhas, Ksetra-motes in number.
3) There exist, in one
dust-most, Ksetra-motes in number of Buddhas, with their respective assemblies
of bodhisattvas, thus I believe all the motes of boundless Dharma-dhatus are,
each of them, so filled.,
4) With seas of diverse voices and inexhaustive
eulogy, throughout all the future kalpas, would I praise the seas of profound
merits and virtues of the Buddha.
5) I would proffer the most exquisite oblations
of flowery banners, garlands, as well as nautch, music, scented ointments, and
canopies, for veneration of all Buddhas.
6) So are most exquisite garments
and perfumeries, incenses, votive lamps, and candles, piled as high as Mt. Sumeru
in abundance, proffered in veneration of all Tathagatas.
7) With extensive
perception and profound faith in all Buddhas of three-Yugas, and through fortified
strength of Samantabahdra’s Aspirations, I offer universal veneration of
all Tathagatas.
8) For all deeds of depravity committed in my infinite past
through avarice, hatred, and illusion, culminated in action, colloquy, and mind,
regret and repent now I do.
9) The merits and virtues of all sentient beings
in worlds of ten quarters, or those of adepts and neophytes alike aspiring for
Sravaka, Pratyeka-Buddha of Hinayana School, or those of all Tathagatas and Bodhisattvas,
I acquiesce willingly in all their endeavors.
10) Those pioneers of Bodhi
consummation, who likened to the lamps illuminating cosmos of ten quarters, I
do so earnestly entreat that they will perpetuate the rotation of Dharma-cakra.
11) Comes the time for the Buddhas to set for Nirvana, I earnestly entreat that
they may remain for further duration of boundless kalpas to benefit and delight
all sentient beings.
12) May all the blessed bliss requited through cultivation
of the ennobled roots of obeisance, eulogy, entreaty for Dharma-cakra turning
and mundance domicile, acquiescence, and repentance, be all reverted and bestowed
upon all sentient beings or be dedicated to Buddha-Dharma.
13) I adhere to
Tathagata’s teaching in practising the consummation of Samantabhadra’s
Aspirations, thus the veneration of all Tathagatas of the past and present, and
throughout the ten quarters are realized.
14) As to all the Sastadeva-Manuchayanis
yet to come, may all their blessed volitions be fulfilled. I aspire to learn the
teaching of all Buddhas through three-Yugas, so that the Great Bodhi may promptly
be gained.
15) In all ksetras of the ten quarters, grand, tranquil, and sanctified,
numerous Tathagatas are there with their respective assemblies, congregating under
their respective kingly Bodhi-trees.
16) Wishing all sentient being of the
ten quarters, to be free from grief, to be ever peaceful and happy, to gain the
advantage of abstruse and truthful Dharma, and to be able to eradicate defilements
of life.
17) When striving for Bodhi attainment, Purvanivasanu Smritidjnana
is acquired in every form of life; be always able to denunciate worldliness, and
to observe meticulously, not to taint, nor to transgress the sanctified precepts.
18) Whether they are Devas, Nagas, Yakchas, Kumbhandas, human or not human beings,
to whom I disseminate Bodhi-Dharma, diverse phonetics would be employed, so that
each will apprehend as if expressed in his own tongue.
19) Incessantly practising
sanctified Paramitas, so as Bodhi-citta is not neglected nor lost, and with total
eradication of defilements, all lofty endeavors may thus be consummated.
20)
Strive to emancipate from worldly influence of illusion and Mara, like the lotus
above water in a detached position, or like the sun and moon in the cosmos circulating
by but never abiding.
21) To relieve the distress of sentient beings in Gatis,
and to bestow happiness impartially ypon all others; such endeavours would be
carried out incessantly throughout the ten quarters and through boundless future
Kalpa.
22) I will ever be responsive in sympathy for all sentient beings throughout
all future Kalpas, cherish, practise Samantabhadra’s Beneficence, and consummate
the incomparable great Maha-Bodhi.
23) Those of my fellow devotees, who gather
together with me at all places and with identical action, colloquy, and volition,
shall ever be with me in realizing our joint pursuance of Beneficence Aspirations.
24) All those savants, who enlighten me and demonstrate to me Samantabhadra’s
Beneficence, will always be my associated in congregation and be rejoiced at my
presence.
25) My fervent wish is to be always within sight of Tathagatas,
with votaries surrounding them; to all of them and throughout all coming kalpas,
profuse oblations will be proffered indefatigably.
26) I would aspire to practise
the sublime Dharma of all Buddhas, to demonstrate all Bodhi Bahukayanes, to consummate
Samantabhadra’s serene activities, and to carry on thus throughout future
kalpas.
27) During my lives in all forms of existence, meritorious bliss and
wisdom would always be cultivated with incessant toil; and through pursuance of
Samadhi, Prajna, Upaya, and Vimutti, boundless merits would thus be accumulated.
28) As in one single dust-mote there are inconceivable number of ksetras, so is
impalpable number of Buddhas in each ksetra; and by all Buddhas together with
respective assemblies. I see the incessant toil, for Bodhi enacted therein.
29) Throughout seas of ksetras of the ten quarters and through seas of three-Yugas
enacted in just one hair tip, I toil incessant for seas of kalpas, serving seas
of Buddhas in seas of ksatra.
30) All Tathagatas’ voices being pure and
intelligible, once uttered, seas of diverse phonetic sounds are formed; in concordance
with the desired tone of sentient beings, every word emits seas of Buddha’s
oratory eloquence.
31) By my profound sagacity, I could discern each and all,
seas of colloquy as expressed by all Tathagatas of three-Yugas while the realistic
and profound Dharma-cakra is being turned.
32) So can I penetrate into the
futurity, by transmuting the length of all kalpas to one thought-flash, or penetrate
into all kalpas of three-Yugas as if the duration is for just one single thought.
33) In one single thought-flash, I could make to see all Lions of Man throughout
three-Yugas. Often would I enter Buddha’s domain to gain phantasmic with
mighty occult power.
34) As the sublime Ksetras of three-Yugas could be made
to appear in one tiniest hair tip, therein I would penetrate to sanctify, likewise,
in all hair tips, ksetra-motes in number, throughout the ten quarters of universe,
I would be there to honor in sanctity in each of them.
35) All those who
will be likened the World Illuminating Lights for ages to come, I would approach
and be in close attendance with; during and throughout their emancipation, up
till their final manifestation of Nirvana.
36) Take now, the occult power:
of supremundane speed , of Mahayana penetrability into all barriers (fetters of
human mind), of merit through sagacity and beneficence pursuances, and that of
all pervading august compassion;
37) Or, the power of all pervading sublime
bliss, of non-attachment, non-clinging sagacity, of August Upaya in concentration
and wisdom, and that of all pervasive Bodhi aggragation;
38) Or, the power
of purify all acts of benevolence, to crush all defilements, to subdue all evil
influence of Mara, and to consummate all Samantabhadra’s Beneficence activities;
39) Or, the faculty to sanctify seas of Ksetras, to emancipate seas of worldlings,
to discern seas of ethics, and to penetrate and immerse in seas of sagacity;
40) Or, the faculty to purify seas of pursuance undertakings, to consummate seas
of aspirations, to be in proximity with, and to venerate, seas of Buddhas, and
to toil indefatigably through seas of kalpas.
41) All those pursuances and
aspirations for the magnificent Bodhi, as practised by all Tathagatas of three-Yugas,
I would venerate and pursue to gain full cognition of Bodhi by accomplishing Samantabhacra’s
Beneficences.
42) The names of heir apparent of all Tathagatas have ever been
the exalted Samantabhadra, so I dedicate all my good roots to aspire that of my
sagacious activities be the same as the ones by that name.
43) May my action,
colloquy, thoughts be always serene and sanctified, so are my pursuances in all
Ksetras; such sagacity can then be honored as Samantabhadra’s, may mine therefore
match his in every way.
44) In order to sancity Samantabhadra’s Beneficences,
as well as Manjusri’s Aspirations, I would pursue incessantly and indefatigably
through all coming kalpas to consummate their dedicated tasks.
45) As my pursuance
(for Bodhi) is boundless in effort, so is Punya yielded therefrom boundless; abiding
in my boundless beneficent activities, all occult powers are therefore thoroughly
comprehended.
46) It is attaining Manjusri’s vigorous sagacity and for
practising Samantabhadra’s intellectual beneficences that I now dedicate
all my cultivated good roots to adhere to their ideals by incessant toil.
47) As those great and most supreme Aspirations being extolled by all Buddhas
of Three-Yugas, I dedicate all my cultivated good roots for the accomplishment
of Samantabhadra’s Beneficence activities.
48) Earnestly do I aspire
to have all retardations cleared at approach of my death, so that I may get to
see Buddha Amitabha while being regenerated in Sukhavati.
49) Having been
thus regenerated, I would then have realized this Great Aspiration; and to consummate
it in full, I would keep on the pursuance to comfort and genefit all sentient
beings.
50) Amidst the serenity of Tathagata’s assembly, and with my
regeneration thereat through the superb lotus flower, I would be seeing the infinite
resplendence of the Tathagata who will than preordain me the Vyakarana.
51)
With this Vyakarana of Tathagata, I would transmute Nirmanakayas by countless
myriads in number, all possessive of vast sagacity for pervading over the ten
quarters of cosmos, to engage in beneficence endeavors reaching everywhere inhabited
with sentient beings.
52) Until the void, the worlds, the sentient beings,
Karma, Klesa, come to an end. Since those will never come to an end, so will my
Aspirations be carried on forever and ever.
53) One who is able to procure
abundantly precious treasures as oblation from boundless Ksetras of the ten quarters
and offer them to Tathagata; and to bestow tranquil bliss upon celestial and sentient
beings through Kalpas as numerous as Ksetra-motes; or
54) One who, upon hearing
this super King of Aspirations has his faith aroused and devotes himself fervently
in seeking the realization of the sublime Bodhi, the Punya in magnitude of the
latter surpasses that of the former.
55) He will always be able to disassociate
himself from evil influences, to keep away from Gatis forever, and to see promptly
the infinite resplendence of Tathagata for having fortified with this supreme
Samantabhadra’s Aspirations.
56) Such a person will enjoy a superb life
of longevity, will be born well in respected family, and will consummate soon
such Aspirations, identical to that of Bodhisattva Samantabhadra.
57) Through
his deficiency of wisdom in his past, enormities of Panchanantaryani were committed;
by reciting this Samantabhadra’s Kind of Aspirations, so soon as on the instant
for a thought, they would all be absolved.
58) Reborn in noble family and
racial group, complete with refined lineament, grace, and sagacity that no Mara
nor heretic can subdue or crush, verily he will be worthy of veneration by all
Trilokya beings.
59) Approaching directly the Bodhi-tree, king of trees, meditated
thereunder he would have; and then he would subdue Maras, attain Perfect Enlightenment,
and turn Dharma-cakra to benefit all sentient beings of the universe.
60)
Whosoever will read, recite, practise or disseminate this Smaantabhadra’s
Aspirations, only the Buddha can perceive and vouch for the extent of his fruition,
and infallibly he will attain the supreme Bodhi.
61) Whosoever recites this
Samantabhadra’s Aspirations, he would have, to say the least of his potential
good roots, consummated, in just a flash of thought, the serene aspirations of
all sentient beings.
62) Through practising this my unique Samantabhadra’s
Aspirations, boundless superb bliss that produced thereby will all be bestowed
upon all sentient beings still being submerged in the sea of defilements, with
my universal wish that ultimately they may all be delivered therefrom and be regenerated
into Sukhavati.
When Bodhisattva Mahasattva
Samantabhadra had duly concluded his discourse on this Great King of Aspirations
and recitation of the serene Gathas thereof before the Tathagate, Kumara Sudhana
was enraptured with ecstasy and all Bodhisattvas filled with joy. Thereupon, the
Tathagata commended “Sadhu, Sadhu”.
At
the assemble where this exalted Dharma leading to Inconceivable State of Emancipation
was expounded, there were present the World Honored One; a great number of sages
and Bodhisattva Mahasattvas led by Bodhisattva Manjusri; and other great Bodhisattvas
with their six thousand adept Bhikkhus ley by Bodhisattva Maitreya. All other
great Bodhisattvas of the Bhadra-Kalpa were led by the Bodhisattva Vimala-Samantabhadra.
Also in attendance were Buddhas-to-be or Ekajati-Pratyeka-Buddhas who were at
the stage of Murddhabhichikta as well as many other Boddhisattva Mahasattvas,
as numerous as the Ksatra-motes over worlds of the ten quarters, led by the great
sagacious Sariputra and the Mahamaudgalyayana, etc. There were also great Sravakas,
celestial rulers, world rulers of all kinds, Devas, Nagas, Yakchas, Gandharvas,
Asuras, Ganrudas, Kinaras, Mahoragas, fellowmen, and creatures other than mankind
that formed the multitude of the congregation.
On
hearing this discourse given by the Buddha, all those present were inspired with
joy; and taking sincerely to heart, they strove for faithful compliance thereof.
The
End
Buddham Saranam Gacchami
Dhamman
Saranam Gacchami
Sangham Saranam Gacchami.
Translated
from the Chinese
By Simpei Shao
Search
The Web